Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos

Frothingham F. Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos. -1886

72 same catalogue of Constantinople MSS. we read the title:
//Liber sancti Hierothei, sive Dionysii Areopagitae, Episcopi
Atheniensis Theologicus, Hierarchia, et Mystica Theologia”* 1].
Here the confusion is evident, and the reason for it is pat¬
ent : both were legendary personages, both supposed to
have been members of the Areopagos, disciples of S. Paul,
bishops of Athens, and to have lived in Spain. It is then
quite natural to suppose that this Pseudo-Cyrillian comment¬
ary may after all have treated of the Pseudo-Dionysian writ¬
ings. In confirmation of this we may refer to the fact
that at the council of Constantinople- in 532, when the Dio¬
nysian writings were first brought forward, their supporters
alleged that S. Cyril had quoted them: this fact was dis¬
puted by the orthodox, and the quarrel became quite warm. We have already noticed the great difficulty experienced
by Bar cEbraia in procuring a copy of the Book of Hiero-
theos; but it is at first surprising to find that the patriarch
Theodosios and his friend Lazaros, bishop of Kyros, expe¬
rienced the same difficulty nearly four centuries before him:
both of them were most desirous of becoming acquainted
with the work, of taking it as their guide, and of unfolding
its mysteries; and, as Theodosios informs us in his letter
to his friend Lazaros, they finally succeeded. Our surprise,
however, ceases when we read the opening chapters of the
book itself, and perceive the frank and bold clearness with
which the author develops his anti-christian and ultra-pan¬
theistic system. That he is conscious, all the time, of the FV, § 27. "On Si oiSi xaolon olnov r$ 'fax# ri tr&fta. Si(Aw Ik tou Suvorov
ilvcti mu icvtv irapvtyrrcur&eu xaxfav, l&mrtp tv Stcffiarf rouro y&p lmu &7r6*ru